Istum locum episcopi et presbyteri non intelligentes aliquid sibi de Pharisæorum assumunt supercilio, ut vel damnent innocentes, vel solvere se noxios arbitrentur, cum apud Deum non sententia sacerdotum, sed reorum vita, quæratur. Legimus in Levitico de leprosis, ubi jubentur ut ostendant se sacerdotibus, et si lepram habuerint, tunc a sacerdoto immundi fiant; non quo sacerdotes leprosos faciant et immundos, sed quo habeant notitiam leprosi et non leprosi, et possint discernere qui mundus, quive immundus sit. Quomodo ergo ibi leprosum sacerdos mundum vel immundum facit; sic et hic alligat vel solvit episcopus et presbyter, non eos qui insontes sunt vel noxii, sed pro officio suo, cum peccatorum audierit varietates, scit qui ligandus sit, quive solvendus.-In Matt. c. 16, tom. 6.

Semper non exiturum esse, quia semper solvat novissimum quadrantem, dum sempiternas poenas terrenorum peccatorum luit.-In Lament. Hieremiæ, lib. 1, c. 1, tom. 5, p. 684.

Gaius sub Zephyrino, Romanæ urbis episcopo, id est, sub Antinino Severi filio disputationem adversus Proculum, Montani sectatoren), valdè insignem habuit, arguens eum temeritatis, super nova prophetia defendenda; et in eodem volumine epistolas quoque Pauli tredecim tantùm enumerans, decimam quartam quæ fertur ad Hebræos, dicit non ejus esse, sed et apud Romanos usque hodie quasi Pauli apostoli non habetur.-De Viris Illus. c. 59.

Paulus apostolus ad septem ecclesias scribit, octava enim ad Hebræos plerisque extra numerum ponitur.-Epist. 53, ad Paulinus.

Et hic puto locus sanctior est Tarpeiâ rupe, quæ de cælo sæpius fulminata, ostendit, quod Domino displiceret. Lege Apocalypsin Joannis, et quid de muliere purpuratâ, et scriptâ in ejus fronte blasphemia, septem montibus, aquis multis, et Babylonis cantetur exitu, contuere. Exite, inquit, Dominus de illa populus meus, et ne participes sitis delictorum ejus, et de plagis ejus non accipiatis. Fugite de medio Babylonis, et salvate unusquisque animam suam. Cecidit,

from the midst of Babylon, for Babylon the great has fallen, has fallen, and is become the habitation of devils, and the hold of every unclean spirit. There, there is indeed the holy church, there are the trophies of the apostles and martyrs, there is the true confession of Christ, there is the faith preached by the apostle, but trodden under foot by the Gentiles, elevating daily the Christian name; but the ambition, the power, the greatness of the city, the seeing and being seen, the saluting and being saluted, praise and detraction,bearing and speaking, or the involuntary sight of such a multitude, are foreign to the views and repose of persons who have adopted the monastic life.Jerome's Exhortation to Marcella to live with him at Bethlehem.

CHRYSOSTOM.

He did not say upon Peter, for he did not found his church upon a man, but upon faith. What therefore means, upon this rock? Upon the confession contained in his words.-Sermon upon Pentecost, vol. 6, p. 233. (Printed at Paris, 1621.) Trin. Coll. Dublin.

And I say unto thee, Thou art Peter, and upon this rock I will build my church; that is to say, upon the faith of the confession.Sermon 54, on the words of St. Matt. (Printed at Eton.)

Against the judicial Power of the Priests to forgive Sins. For truly it is in the power of God only to forgive sins. (Printed at Mentz.)

Against the Necessity of Auricular Confession.

For this reason I entreat and beseech and pray you to confess continually to God. For I do not bring thee into the theatre of thy fellow-servants, nor do I compel thee to discover thy sins to men. Uncover your conscience to God, and show him thy wounds, and seek a cure from him.-5th Sermon on the Incomprehensible Nature of God. (Paris, 1621.)

But now it is not necessary to confess your sins to witnesses who are present; let the inquiry of thy offences be made in thy thought, let this judgment be without a witness, let God only see thee confessing. Sermon on Repentance and Confession, tom. 5. Latin Ed. quoted by Archb. Usher, in his reply to a Jesuit.

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I have cited this passage from Jerome because the Romanists sometimes begin with There is the holy church,' and omit what precedes and follows.

enim, cecidit Babylon magna, et facta est habitatio damonum, et custodia omnis spiritus immundi. Est quidem ibi sancta ecclesia, sunt trophæa apostolorum et martyrum: est Christi vera confessio, est ab apostolo prædicata fides, et gentilitate calcata, in sublime se quotidiè ergens vocabulum Christianum, sed ipsa ambitio, potentia, magnitudo urbis, videri et videre, salutari et salutare, laudare et detrahere, vel audire, vel proloqui et tantam frequentiam hominum saltem (invitam) videre, a proposito monachorum et quiete aliena sunt.—Hieronymus ad Marcellam ut commigret Bethlehem.

CHRYSOSTOMUS.

Ordained bishop of Constantinople the first day of March, in the year 398. Dupin.

Ουκ ειπεν επι τω πετρω, ουτε γαρ επι τω ανθρωπώ, αλλ' επι την πίστιν, την εκκλησιαν αυτε, ωκοδόμησε. Τι ουν εστι επι τη πετρᾳ; ομολογια επι τοις ρημασιν. Serm. de Pent. tom. 6, p. 233. Parisiis, 1621. Trin. Coll. Dublin.

Και εγώ σοι λεγω, συ ει πετρος, και επι ταυτη τη πετρα οικοδομησω μου την εκκλησιαν. Τετέστι, τη πίστει της ομολογίας.-Hom. 54. Εις το κατ. Ματθ. Etone.

*Αμαρτήματα μεν γαρ αφείναι μονω θεω δυνατον.—In 1 Cor. 15, Hom. 40, Moguntiæ, tom. 5, p. 451.

Δια τετο παρακολω και δεομαι και αντιβολω, εξομολογείσθαι συνεχως τω θεω. Ουδε γαρ εις θεατρον σε αγω των συνδέλων των σων, ουδε εκκαλύψαι τοις ανθρωποις αναγκαζω τα αμαρτηματα. Το συνειδος αναπτυξον εμπροσθεν του θες, και αυτω δειξον τα τραύματα, και παρ' αυτέ τα φαρμακα αιτησον.—Hom. 5,de incomprehensibili Dei Natura, Parisiis, 1621, Trin. Coll. Dubl.

Nunc autem neque necessarium præsentibus testibus confiteri: cogitatione fiat delictorum exquisitio, absque teste sit hoc judicium. Solus te Deus confitentem videat.-Chrys. Hom. de Panit. et Confess. tom. 5, Latin ed. Usher.

Nor is this only wonderful that he forgives our sins, but that he does not reveal them or make them manifest and open, nor compel us to enter into the midst of our fellowmen, and to proclaim what we have done amiss, but he commands us to account to him alone, and to confess to him.-21st Sermon to the People of Antioch. (Paris, 1621.)

Justification by Faith only.

What words and what mind can comprehend these things? For he says that he made a just person to be a sinner, that he might make sinners righteous. Or rather he did not say this, but what was still stronger, for he did not make him to be the evil disposition, but the thing perpetrated. For he did not say that he made him a sinner, but sin, him, who was neither a sinner, nor sin, that we might be made, he did not say righteous, but righteousness, even the righteousness of God. For it is of God, since it is not of works. But we are justified by grace, when all sin is blotted out.-2 Cor. ch. 5, Hom. 2. (Parisiis.)

Therein is shown the power of God, that he not only saved, but justified also, and led to glory, not requiring works, but seeking faith only.-Hom. 7, on Epist to Rom. ch. 3.

For the prophet did not say, The just shall live by the law, but by faith. But the law is not from faith, but he who does these things shall live in them. For the law does not seek faith only, he says, but works. But the grace which is from faith saves and justifies.Comm. on chap. 3 of the Epist. to Galatians.

How did he elect us to salvation? He shows us, saying, by the sanctification of the Spirit, that is, by being sanctified by the Spirit and true faith. By no means by works, by no means by welldoings, but by true faith. On the 2nd Epist. to Thess. ch. 2, hom. 4.

This also it is now seasonable for us to say, Let us approach asking with boldness. Let us bring faith only and he will give all things. On the Epist. to the Heb. ch. 4, hom. 7.

And he said well not having mine own righteousness, that is to say, not that which I obtained by labours and exertions, but that which I found from grace. If, therefore, he who walked uprightly is saved by grace, much more are you saved by grace. For since it was likely that they would say that the righteousness from his labours was greater, he shows that it was but chaff compared with the former. For otherwise walking uprightly, and throwing away the latter, I should not have betaken myself to the former. And what is the former ? That which is by faith in God, that is to say, which is given by God.

Ον τετο δε μόνον θαυμαστον, ότι αφίησιν ημιν τα αμαρτήματα, αλλ ότι αυτα ουδε εκκαλύπτει, ουδε ποιεί φανερα και δηλα, ουδε αναγκάζει παρελθοντες εις μεσον εξειπειν τα πεπλημμελημένα, αλλ' αυτω μόνω απολογήσασθαι κελευει, καὶ προς αυτον εξομολογησασθαι. Ad pop. Antioc. Hom. 21. (Parisiis, 1621.) Trin. Coll. Lib. Dublin.

Ποιος ταυτα λογος, ποιος ταυτα παραςησαι δυνήσεται νους; τον γαρ δικαιον, φησιν, εποίησεν αμαρτωλον, ινα τους αμαρτωλους ποιηση δικαιους. Μαλλον δε ουδε ούτως είπεν, αλλ' ο πολλω μείζον ην. Ου γαρ εξιν εθηκεν, αλλ' αυτην την ποιοτητα. Ου γαρ είπεν, εποίησεν αμαρτωλον, αλλ' αμαρτιαν. Ουχι τον μη αμαρτόντα μονον, αλλα τον μηδε γενοντα αμαρτίαν, ινα και ημεις γενώμεθα, ουκ ειπε δικαιοι, αλλα δικαιοσύνη, και Θεου δικαιοσυνη. Θεου γαρ εσιν αυτή, όταν μεν ουκ εξ έργων. Αλλ' απο χαριτος δικαιωθώμεν, ενθα πασα αμαρτία ηφανιςαι. 2 Cor. ch.5, Hom. 2. (Parisiis.) Trin. Coll. Dub.

...

αλλα Ενταύθα το δυνατον δεικνυσιν τε θες, οτι ου μονον εσωσεν, και εδικαίωσε, και εις καυχησιν ηγαγε, και ουδε εργων δεηθεις, αλλα πισιν ζητησας μονον.-In Epist. Rom. Hom. 7, ch. 3.

Ου γαρ είπεν ο προφητης, ο δε δικαιος εκ νομε ζησεται, αλλ' εκ πίσεως· Ο δε Ου γαρ πισιν νομος ουκ εσιν εκ πίσεως, αλλ' ο ποιησάς αυτα ζησεται εν αυτοις. επιζήσει μόνον ο νομος, φησιν, αλλα και εργα. Η δε χαρις απο πίςεως σωζει και δικαιοι.—Chrys. Comm. in cap. 3 Epist. ad Gal. Moguntia, tom. 11, p. 826.

Πως εις σωτηριαν είλετο ; δεικνυσιν ειπων, εν αγιασμω πνεύματος, τετέςιν αγιασμι εδαμε απ' έργων, εδαμε απο κατορθωδια πνεύματος και πίςεως αληθες μάτων, αλλά δια πιςεως αληθειας.--Chrys. in Epist. 2 ad Thess, ch. 2, Hom. 4, Moguntia, tom. 12, p. 386.

Τετο και ημιν ευκαιρον νυν ειπειν, προσερχωμεθα μετα παρρησιας αιτέντες. Μονον πιστιν προσαγαγωμεν, και παντα διδωσι... Chrys. in Epist. ad Heb. ch. 4, Hom. 7.

Ου

Και καλως είπε, μη εχων εμην δικαιοσυνην, εκ ην δια πονων και ιδρωτων εκτησε αμεν, αλλ'ην ευρον απο του χαριτος φησιν. Ει τοινυν ο κατορθώσας απο χαριτος σώζεται, πολλω μαλλον υμεις. Επειδη γαρ εικος ην αυτές λέγειν, οτι μείζων αυτη η δικαιοσύνη η δια πυνων, δεικνυσιν, οτι σκυβαλον αυτη εςι προς εκείνην. γαρ αν ποτε εγω κατορθώσας, αυτην ρίψας, ταυτη προσέτρεχον. Ποια δε εςιν αυτη ; η απο πίςεως το Θε8, τέτεσι, και αυτη παρα θες δεδοται. Θες εςιν αυτη η δικαιοσύνη, δώρον εςιν αυτή ολόκληρον. - Chrys. in Epist. ad Phil. ch. 3, Hom. 11, Moguntie.